THE SPIRIT OF ADOPTION AND CHRISTIAN LIFE (ROM 8:12-17) (original) (raw)
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The Significance of the Spirit of Adoption to Christian Life: An Exegetical Study of Romans 8:12-30
2017
based on the Exodus event in discussing the Spirit's work 4.2.3.3 The influence of Paul's conversion on his understanding of the Spirit's work 4.2.4 The relationship between the leading of the Spirit and adoption 4.2.4.1 The first antithesis in Romans 8:15 4.2.4.2 The second antithesis in Romans 8:15 4.2.5 The witness of the Spirit and adoption 4.2.6 Suffering children and glorified heirs 4.2.6.1 Heirs of God, co-heirs with Christ: syntactical and grammatical investigation 4.2.6.2 Heirs of God, co-heirs with Christ: semantic and contextual 110 114 116 iv investigation 4.2.6.3 The solidarity with Christ 4.2.6.4 Suffering and glory 4.3 The very personal presence of the Holy Spirit (Romans 8:18-30) 4.3.1 A further investigation of the main theme and the structure of Ro
The Role of the Holy Spirit in Rom 8
2007
On account of methodological considerations (primarily from theory of space) the article points to the centrality of Rom 8 and particularly to the role of the Holy Spirit in it as the connecting factor in the two Pauline re-definitions of Jewish traditions: that of the role of the Law and that of the adoption of Israel as God’s sons. The Holy Spirit is the key to a Christian life – both for «getting in» and «staying in».
DIAGNOSING RELIGIOUS EXPERIENCE IN ROMANS 8
In this article, I consider Paul's use of adoption language in Romans 8 and argue that religious experience played an important role in its development. By looking closely at what Paul says about adoption and life in the Spirit, I try to identify what kind of experience this language might be articulating. Further, I suggest that it is necessary to consider how biblical scholars can best ensure they take account of religious experience when performing exegesis, offering a heuristic definition of religious experience which moves beyond the language of the NT itself, but is not conceptually anachronistic, to address a lack in the literature.
Holy Spirit of Adoption (Part 1) Bible Study
Becker Bible Studies, 2022
Romans 8:15-"For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father." 1. The Spirit of Bondage leads to fear. 2. At some point, the people Paul is speaking to possess the Spirit of Bondage and fear; this is expressed with the word "again." 3. The Spirit of Adoption does not lead to fear; rather, when it is received, it changes feelings of fear to feelings of belonging. 4. Once people receive the Spirit of Adoption, they no longer have the Spirit of Bondage. 5. The Spirit of Adoption allows the receiver to cry for the LORD God as "Abba, Father" 6. The Greek word δουλεία (douleia) is used for the word "bondage." It creates the condition of slavery and subservience. 1 7. The Greek word υἱοθεσία (huiothesia) is used for the word "adoption." It means to place someone in the position of, and give full inheritance rights, as the original children of a parent. This feminine noun is descriptive and inclusive of both sons and daughters of God. 2
An Interpretive Translation of Romans 8:1-11: Believers and the Life-giving Spirit
This is an interpretive translation of the Greek text of Romans 8:1-11. Here in this passage, the apostle argues that believers have been set free from the guilt and penalty of sin by the life-giving Spirit on the basis of the atoning sacrifice of Jesus Christ. According to Paul, it is this Spirit who now indwells them that makes it possible for them to live a life that pleases God and it is through Him that God will ultimately raise them up from the dead just as He raised Christ from the dead, giving life to their physical bodies which are now subject to death.
This study investigates the legal and social background of Paul's adoption metaphor in its historical context (particularly, in terms of Roman social practices and legal rules), and applies it to an interpretation of Paul's adoption metaphor. Firstly, adopting complete strangers was rare in Roman society, and adoptees were usually chosen from among close relatives and friends' children. Secondly, adopting slaves should be distinguished from adopting freeborn children in Roman social practice and law. Thirdly, adoption in the presence of a legitimate heir was also regarded as unusual in Roman society. Therefore, it should be noted that Paul's adoption metaphor was unusual, because the metaphor refers to adopting slaves in the presence of a legitimate heir, and that this metaphor functions to stress God's unusual and extraordinary favour and love to the believers in the context of Rom 8:15.